Weekly Daf #230

Eiruvin 63-69 Issue #230
12-18 Tammuz 5758 / 6 July-12 July 1998

Sleeping it "On"

Sobriety is an absolute necessity both for prayer
and for ruling on matters of halacha. But even if one has come
under the influence of wine, says the Sage Rami bar Abba, he can
return to a sober state by walking the distance of a mil
(roughly a kilometer) or by sleeping a bit.

A qualification of this sobering solution is provided,
however, by Rabbi Nachman in the name of Rabba bar Avuha. Only
when a revi'is of wine (86 grams) is imbibed will sleep
have a sobering effect. If one drinks more than this, sleep will
only make him more intoxicated.

This gemara can help us explain a halacha
mentioned in Shulchan Aruch (Orach Chaim 695:2), based
on the ruling of the Sage Rava (Mesechta Megilla 7a), that
on Purim one must drink wine until he can no longer distinguish
between "cursed be Haman and blessed be Mordechai."
In contrast to the literal interpretation which suggests excessive
drinking, Rema cites an opinion that it is sufficient to
drink more than one is accustomed to and then go to sleep, "since
when he is asleep he is unable to distinguish between cursed be
Haman and blessed be Mordechai."

On the basis of the aforementioned gemara
about the relationship between wine and sleep, it may be concluded
that it is not drink-induced sleep which is the Purim state of
confusion prescribed by Rema, but rather the state of intoxication
induced by sleeping after drinking more than the customary measure
of a revi'is.

(Eruvin 64b)

The Three Indicators

You can tell a man by three things, says Rabbi Iloui.
By his drinking (kosso), his pocketbook (kisso)
and his temper (ka'asso).

A good man, the Sage informs us, is one who can
hold his liquor, deal honestly in business and control his temper
(Rashi).

This basic interpretation is expanded upon by Maharsha:

All human characteristics can be divided into three
categories - man's relationship with Heaven, with his fellow man
and with himself.

Whether one deals honestly in his affairs with others
determines whether he is good or bad towards his fellow man.
How he behaves when he has drunk more than a little spirits is
an indication whether he is good or bad in caring for himself.
How quick he is to anger is a criterion to Heaven, for our Sages
have taught us that one who is prone to anger is considered as
if he worships idols.

This oft-quoted Talmudic advice is borne out by
so much human experience. The veneer which some people of poor
character affect in their routine activities is exposed when they
are challenged to hold their drink or temper, or to refrain from
cutting corners in order to earn another dollar at someone else's
expense.

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